तन्त्रसार (महामाहेश्वर अभिनवगुप्त - तन्त्रालोक का प्रामाणिक सार-संग्रह सटीक)

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full of grace occurs in a particular individual. The question
has been dealt in detail in our translation of the text and
other related doubts have been removed by the notes added
to it. The author presents three views regarding Śaktipāta.
They are as follows : (1) Bondage or saṁsāra has ignorance as
its root. When the rise of right knowledge occurs the fall of
grace also comes into being. This view has been refuted by
the author first. (ii) The second view is known as karmasāmya
that is the balance of two opposing Karmas. When this
occurs, Śaktipāta is sure to take place. The author does not
accept the above view, (iii) The third view is that of the
ripening of mala ( malaparipāka ).
All these views may be acceptible to the dualists, but
according to the non-dual system known as Parameśvarādva-
yavāda, they are not tenable, for according to this system
the Great Lord in His play of veiling His nature, assumes
the limited nature of pudgala. When the concealment of the
pure nature disappears, the aṇu becomes the recipient of
Śaktipāta and is able to attain the proximity of svarūpa
either by following a sequence or immediately. The Great
Lord is in essence free and it is He who is the agent of
causing Śaktipāta. therefore it does not depend on any-
thing to look for ( nirapekṣa ) that is, it has nothing to
depend on. The person who is eager to have some bhoga
also attains Śaktipāta, but the bhoga to be effected some
deeds are to be performed. The person who has the desire
for bhoga and mokṣa both, should have some karma for
them.
It has been stated in Tantrāloka १ that Śaktipāta is in esse-
nce the descent of the highest light on the limited soul. It is
१. तं० आ० १३.२५४-२५५।
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